• 

1st  Series.  No.  164. 

REASONS    OFFERED 


SAMUEL      EDDY,     LL.  D. 

LATE    CHIEF  JUSTICE  OF  THE  SUPREME    COURT  OF  R.  ISLAND. 

FOR    HIS     OPINIONS 

-, 

TO     THE 

FIRST  BAPTIST    CHURCH   IN    PROVIDENCE,   FROM 
WHICH  HE   WAS  COMPELLED  TO  WITHDRAW 

FOR  HETERODOXY. 


SIXTH    EDITION. 


PRINTED    FOR    THE 

Unitarian  Association, 


BOSTON: 

V       * 
JAMES  MUNROE  &-  CO.   134  WASHINGTON  STREET. 

MARCH,    1841. 


Price  4  Cents. 


k- .        ^ 


ADVERTISEMENT. 


I  HAVE  two  reasons  for  presenting  this  to  the  public.  First,  to 
refute  the  unfounded  reports  which  are  circulated  respecting  my 
opinions ;  in  some  instances,  it  is  to  be  feared,  from  improper  mo- 
tives. Second,  the  hope  that  it  may  fall  into  the  hands  of  some, 
who  have  hitherto  paid  but  little  attention  to  the  subject,  and  who, 
by  the  perusal  of  this  sketch,  may  be  induced  to  give  the  subject  a 
candid  examination ;  in  doing  which  they  will  see  on  how  slender  a 
foundation  rest  the  various  creeds  and  systems  of  faith  imposed  by 
men,  and  which  have  been  productive  of  effects  as  opposite  to  the 
proper  fruits  of  the  gospel  of  Jesus  Christ,  as  strife  and  contention 
are  to  righteousness,-  and  peace  and  charity. 


I.  R.  BUTTS,    PRINTER,   2    SCHOOL    STREET. 


LIBRARY 


REASONS,    &c. 


AT  a  meeting  of  the  committee  of  the  Church,  on  the 
evening  of  Tuesday,  March  31,  1818,  after  some  conver- 
sation on  the  subject  discussed  in  the  following  pages,  it 
was  said  that  it  would  be  necessary  for  me  to  state  my 
views  to  the  church,  at  the  next  meeting.  This  was 
agreed  to  be  done  in  writing.  And  at  the  meeting  on 
the  Thursday  evening  following,  after  some  objections, 
the  following  paper  was  read  and  left  with  the  clerk. 

As  I  am  this  evening  called  in  question  respecting  my 
faith  in  God  and  Christ;  in  order  that  there  may  be  no 
misapprehension,  or  misrepresentation;  and  especially,  (in 
view  of  the  most  unfavorable  result  of  this  case,  as  it 
respects  myself,)  should  it  hereafter  be  said,  that  I  had 
"  denied  the  faith"  and  "  the  Lord  that  bought  me,"  that 
I  might  be  enabled,  and  my  children  after  me,  by  irre- 
fragable evidence,  to  rebut  and  put  to  silence  such 
unfounded  report,  I  have  drawn  up  and  subscribed  this, 
my  confession  of  faith,  on  this  subject :  Protesting,  at  the 
same  time,  against  the  right  of  the  church  to  exercise 
any  discipline  against  me,  after  this,  my  declaration  of 
faith. 


4  EEASONS   OFFERED  220 

1  believe  that  "  there  is  but  one  God,  the  FATHER,  of 
whom  are  all  things :"  1  Cor.  viii.  6.  "  That  there  is 
none  other  God  but  one :"  1  Cor.  viii.  4.  That  the  FA- 
THER is  "  the  only  true  God  :"  John  xvii.  3.  That  He 
"  is  a  Spirit :"  John  iv.  24.  That  he  is  the  "  one  God  and 
Father  of  all,  who  is  above  all,  and  through  all,  and  in 
all:"  Eph.  iv.  6.  That  he  is  "God  only  wise :"  Rom. 
xvi.  27.  And  "the  only  Lord  God:"  Jude  iv.  That  he 
is  "the  King  eternal,  immortal,  invisible,  the  only  wise 
God:"  I  Tim.  i.  17.— "The  only  Potentate,"  and  "who 
only  hath  immortality :"  1  Tim.  vi.  15, 16.  That  "  there 
is  none  other  God  but  He :"  Mark  xii.  29,  34.  That  He 
is  "the  God  of  our  Lord  Jesus  C.mst:"  Eph.  i.  17;  Heb. 
i.  9.  And  "  the  God  and  Father  of  our  Lord  Jesus 
Christ :"  Eph.  i.  3. 

1  believe  that  He  "made  heaven,  and  earth,  and  the 
sea,  and  all  that  in  them  is:"  Acts  iv.  24.  That  "He 
giveth  to  all  life,  and  breath,  and  all  things,"  and  that 
"in  Him  we  live,  and  move,  and  have  our  being:"  Acts 
xvii.  25,  23.  And  that  HE  created  all  things  alone  by 
himself,  by  his  own  hands,  and  that  there  is  no  God  with 
him:  Isaiah  xiv.  24;  xlv.  12;  Deut.  xxxii.  39;  Mark 
xiii.  19. 

I  believe  "that  Jesus  is  the  Christ:'"'  1  John  v.  1. 
That  he  was  born  of  "  Mary,  the  espoused  wife  of  Jo- 
seph:" Mat.  i.  18;  Luke  ii.  5,  6.  I  "  confess  and  be- 
lieve that  he  is  the  Son  of  God  :"  1  John  iv.  15;  Acts 
viii.  37.  I  believe  that  he  is  "  the  beginning  of  the  crea- 
tion of  God ;"  Rev.  iii.  14.  "The  only  begotten  of  the 
Father;"  John  i.  44.  "  The  first  born  of  every  creature  ;" 
Col.  i.  15 — And  "the  first  begotten  and  the  first  born 
from  the  dead :"  Col.  i.  18 ;  Rev.  i.  5. 


'221  BY    SAMUEL    EDDY,    LL.  D.  *  5 

I  believe  that  "God  anointed  him  with  the  oil  of  glad- 
ness above  his  fellows:"  Heb.  i.  9.  That  "God  gave 
not  the  Spirit  by  measure  to  him :"  John  iii.  34.  That 
"it  pleased  the  Father  that  in  him  should  all  fulness 
dwell:"  Col.  i.  19.  That  "in  him  dwelleth  all  the.  ful- 
ness of  the  Godhead  bodily :"  Col.  ii.  9.  That  "  he  is 
the  image  of  the  invisible  God :"  Col.  i.  15.  And  "  the 
brightness  of  his  glory  ;"  Heb.  i.  3. 

I  believe  that  he  "  came  down  from  heaven  not  to  do 
his  own  will,  but  the  will  of  him  that  sent  him ;"  John 
vi.  38.  That  he  came  "  to  bear  witness  unto  the  truth :" 
John  xviii.  37.  That  "  the  Father,  which  sent  him,  gave 
him  commandment  what  he  should  say,  and  what  he 
should  speak ;"  Johnxii.49.  I  believe  that  he  said,  "  My 
Father  is  greater  than  1 ;"  John  xiv.  28.  "  My  Father  is 
greater  than  all :"  John  x.  29.  "  I  can  of  my  own  self 
do  nothing :"  John  v.  30.  "  The  Father  that  dwelleth  in 
me,  he  doeth  the  works:"  John  xiv.  10.-  1  believe  that 
when  he  spake  these  words  he  spake  the  truth,  for  1  be- 
lieve that  he  "  did  no  sin,  neither  was  guile  found  in  his 
mouth  :"  1  Pet.  ii.  22.  I  believe  that  "  he  and  his  Father 
are  one ;"  John  x.  30.  Not  one  person,  however,  or  be- 
ing, but  as  all  true  disciples  are  one  in  the  Father,  and 
in  him  :  John  xvii.  21,  22;  xiv.  20. 

I  believe  ''  in  my  heart  that  God  hath  raised  him  from 
the  dead :"  Rom.  x.  9.  That  "  all  power  is  given  unto 
him  in  heaven  and  in  earth:"  Matt,  xxviii.  18.  That 
because  "  he  humbled  himself  and  became  obedient  unto 
death,  even  the  death  of  the  cross,  God  hath  highly  ex- 
alted him,  and  given  him  a  name  which  is  above  every 
name,  that  at  the  name  of  Jesus  every  knee  should  bow, 
and  that  every  tongue  should  confess,  that  Jesus  Christ  is 

VOL.  xiv. — NO.  164.  1* 


6  REASONS    OFFERED  222 

Lord,  to  the  glory  of  God  the  Father  :"  Phil.  ii.  8—11 ; 
Heb.  ii.  9.  That  "  God  hath  made  him  both  Lord  and 
Christ:"  Acts  ii.  36.  That  "  he  hath  exalted  him  to  be 
a  prince  and  Savior:"  Acts  v.  31.  That  "God  gave 
him  to  be  head  over  all  things  to  the  church  :"  Eph.  i. 
22.  That  "  God  hath  appointed  a  day  in  which  he  will 
judge  the  world  in  righteousness  by  that  man  whom  he 
hath  ordained,"  that  is,  Jesus  Christ :  Acts  xvii.  31 ;  Rom. 
ii.  16.  That  he  "is  the  way,  and  the  truth,  and  the 
life:"  John  xiv.  6.  And  that  "there  is  none  other  name 
under  heaven  given  amongst  men,  whereby  we  must  be 
saved:"  Acts  iv.  12. 

I  believe  also  that  ''there  is  one  God,  and  one  Media- 
tor between  God  and  men,  the  man  Christ  Jesus :"  1  Tim. 
ii.  5.  That  "  since  by  man  came  death,  by  man  came 
also  the  resurrection  of  the  dead:  1  Cor.  xv.  21.  That 
"  through  this  man  is  preached  the  forgiveness  of  sins  :" 
Acts  xiii.  38.  That  "  at  the  coming  of  Christ,  then  com- 
eth  the  end,  when  he  shall  have  delivered  up  the  kingdom 
to  God,  even  the  Father."  "Then  shall  the  Son  also 
himself  be  subject  unto  him  that  put  all  things  under 
him,  that  God  may  be  all  in  all :"  J  Cor.  xv.  23,  28. 
And  I  deny  that  I  have  asserted  or  maintained,  within  the 
last  six  months,  in  any  way  whatever,  any  opinion  con- 
trary to  what  is  contained  in  this  confession. 

This  is  my  present  faith  on  this  subject,  the  result  of 
diligent,  prayerful,  and  laborious  search  after  truth.  But, 
agreeably  to  the  principle  of  this  church,  and  the  com- 
mand to  search  the  Scriptures,  given  by  him  who  was 
not  only  full  of  grace  and  truth,  but  the  way  and  the 
truth,  I  hold  myself  bound  at  all  times  to  be  open  to  con- 
viction, and  to  the  reception  of  truth,  as  the  same  shall 
be  presented  to  my  mind. 


223  BY   SAMUEL    EDDY,   LL.  D.  7 

I  add  further,  that  duty  to  myself,  to  the  cause  of  truth 
and  Christian  liberty,  and  especially  to  the  memory  of 
those  venerable  men  who  established  this,  the  most  an- 
cient Baptist  church  in  America,  into  which  they  admitted 
no  creed  but  the  holy  Scriptures,  leaving  every  man  to  his 
own  judgment,  compels  me  to  protest,  and  I  do  hereby 
protest  against,  and  utterly  deny,  the  right  of  this  church, 
by  the  laws  of  Jesus  Christ,  or  the  principles  on  which 
this  church  was  founded,  to  discipline  any  member,  on 
account  of  his  faith  in  relation  to  this  subject,  who  will 
make  the  confession  which  I  here  make.  I  caution  you, 
my  brethren,  not  to  be  wise  "  above  that  which  is  writ- 
ten :"  you,  especially,  because  this  church  has  never  ac- 
knowledged any  rule,  other  than  the  Scriptures  of  truth. 
I  warn  you  against  a  denial,  by  your  treatment  of  me,  of 
the  truth  of  these  declarations  of  inspiration :  "  Whoso- 
ever believeth  that  Jesus  is  the  Christ,  is  born  of  God :" 
1  John  v.  1.  "  Whosoever  shall  confess  that  Jesus  is  the 
Son  of  God,  God  dwelleth  in  him  and  he  in  God :"  J 
John  iv.  15.  I  caution  you  to  take  heed  to  the  words  of 
Paul :  "  Who  art  thou  that  judgest  another  man's  ser- 
vant? To  his  own  master  he  standeth  or  falleth:"  Rom. 
xiv.  4, — lest  the  reproach  fall  on  you,  which  fell  on  him 
who  said,  "  Stand  by  thyself,  come  not  near  to  me,  for  1 
am  holier  than  thou  :"  Isaiah  Ixv.  5.  Once  more  I  cau- 
tion you,  my  brethren,  not  to  be  influenced  by  the  back- 
bitings  and  misrepresentations  of  ignorant  and  malevolent 
talebearers,  who  neither  know,  nor  care  to  know,  by  any 
investigation  of  truth,  the  merits  of  this  question  ;  and 
with  me  to  remember,  that  we  shall  all  "  stand  before  the 
judgment-seat  of  Christ." 

April  2,  1818.  SAMUEL  EDDY. 


8  REASONS    OFFERED  224 

This  did  not  give  satisfaction.  The  subject  was  at 
length  postponed  to  the  next  monthly  meeting,  and  in  the 
interim,  the  following  remarks  were  penned,  though  not 
read  until  the  fifth  of  June.  They  were  not  attempted  to 
be  answered,  nor  was  any  notice  taken  of  them. 

BRETHREN : 

The  same  reasons  which  induced  me,  at  the  last  meet- 
ing, to  state  in  writing,  my  faith  respecting  God  and  Christ, 
have  also  induced  me  to  commit  to  writing  what  further  I 
have  to  say  on  the  subject  before  you. 

Two  questions,  only,  present  themselves  for  your  con- 
sideration. First,  whether,  in  the  opinion  of  the  church 
my  opinions  be  scriptural  or  not.  Second,  if  not,  whether, 
for  that  cause  only,  the  church  can,  by  the  laws  of  Jesus 
Christ,  or  the  principles  on  which  this  church  was  founded, 
discipline  me.  It  is  to  be  remembered,  that  for  my  opin- 
ions only  am  I  called  in  question. 

Duty  to  myself,  and  to  you,  require  that  I  should  state 
the  origin  of  my  doubts  respecting  the  commonly  received 
doctrine  of  the  trinity,  and  the  course  of  investigation  pur- 
sued by  me.  But  before  I  state  this,  permit  me  to  say, 
that  to  my  great  surprise,  my  opinions  are  represented  by 
many  as  indicating  a  state  of  mind,  altogether  indifferent 
as  to  my  future  welfare,  and  even  as  betokening  doubts  of 
a  future  state  of  rewards  and  punishments  ;  a  state  render- 
ed certain,  in  the  opinion  of  some  of  the  best  and  most 
learned  men,  from  the  very  light  of  nature,  independent  of 
all  revelation.  Brethren,  can  you  believe  that  life,  eternal 
life,  has  all  at  once  become  of  no  value  to  me?  And  that 
for  no  other  reason  than  to  be  exposed  to  hatred,  calumny, 
and  reproach,  I  have  voluntarily  departed  from  Him,  who 


BY   SAMUEL   EDDY,   LL.  D.  9 


is  the  way,  arid  the  truth,  and  the  life  ?  Do  you  think  that 
my  mind  has  become  callous  to  the  solemnities  of  judg- 
ment, and  the  joys  of  salvation?  Can  you  believe  that  I 
have  willingly,  and  without  a  cause,  incurred  the  loss,  not 
only  of  Christian  fellowship,  but  private  friendship?  That 
I  have  at  once  become  insensible  to  all  that  is  most  dear 
to  man,  either  in  time  or  eternity  ?  You  must  either  be- 
lieve this,  or  you  must  do  me  the  justice  to  acknowledge, 
that  my  opinions  are  the  result  of  careful  investigation, 
and  avowed  under  a  serious  sense  of  duty,  and  a  full  per- 
suasion of  future  responsibility. 

The  common  doctrine  of  the  trinity  was  received  by  me, 
as  it  is  by  most  others,  without  examination.  I  had,  as 
you  probably  have,  taken  it  for  granted  without  investiga- 
tion, to  be  the  truth  of  revelation;  and  for  a  time,  that 
faith  in  it  was  necessary  to  constitute  the  character  of  a 
Christian.  I  am  happy  however  in  saying,  that  this  was 
but  a  short  time.  And  so  strong  was  my  prejudice  on  this 
subject,  that  notwithstanding  the  contrary  faith  was  fre- 
quently a  subject  of  conversation,  I  never  once  gave  that 
side  of  the  question  any  attention.  As  far  as  I  can  recol- 
lect, false  arguments,  seriously  adduced  in  proof  of  the 
underived  power,  and  proper  deity  of  Christ,  first  turned 
my  mind  to  a  consideration  of  this  subject.  As  I  read  the 
scriptures,  passages  presented  themselves  in  a  light  in 
which  I  had  never  before  viewed  them,  and  my  doubts 
increased.  As  I  had  read  nothing  against  the  received 
doctrine,  I  was  determined  to  satisfy  my  mind  from  the 
only  correct  source  of  information.  Whatever  the  true 
doctrine  might  be,  I  was  persuaded  that  it  must  appear  in. 
the  N-JW  Testament.  To  that  I  therefore  had  recourse. 
And  that  I  might  have  the  whole  evidence  on  the  subject 


10  REASONS    OFFERED  226 

before  me  at  once,  as  far  as  possible,  I  transcribed  every 
word,  from  the  beginning  of  Matthew  to  the  end  of  Rev- 
elation, which  appeared  to  me  to  bear  on  the  question. 
The  result  was  a  full  conviction,  that  the  Father  was  the 
only  true  God,  and  that  Christ  was  not  the  Father,  or 
that  being  whom  Christ  asserts  to  be  the  only  true  God. 

I  now  solicit  your  attention  to  the  question,  Whether 
by  the  laws  of  Jesus  Christ,  or  the  principles  on  which 
this  church  was  founded,  my  opinions  render  me  a  sub- 
ject of  church  discipline. 

In  the  first  place  I  assert,  that  no  example  can  be  pro- 
duced from  the  New  Testament,  for  disciplining  a  member 
for  entertaining  erroneous  opinions.  Neither  is  there  any 
precept  which  will  warrant  such  discipline  against  one, 
who  acknowledges  Jesus  Christ  to  be  the  Son  of  God.  All 
the  cases  recorded  are  for  criminal  conduct,  not  opinions. 
The  scriptural  meaning  of  schism  and  heresy,  have  been 
too  often  explained  to  render  it  necessary  for  me  to  prove 
at  this  time,  that  mere  opinions  constitute  no  part  of  the 
offences  expressed  by  these  words.  It  is  conduct,  not  faith, 
right  or  wrong,  that  makes  men  heretics  and  schismatics. 
A  leader  of  a  party,  a  wilful  sower  of  discord  in  a  church, 
is  a  heretic,  however  orthodox  his  opinions  may  be.  But 
what  party  have  I  formed  ?  To  whom,  or  against  whom, 
have  I  set  myself  up  as  a  leader?  Into  whose  mind  have 
1  instilled,  or  endeavored  to  instil,  my  own  sentiments  ? 
What  book  have  I  recommended  ?  to  whom  have  I  rec- 
ommended any  book,  on  the  subject  before  you  ?  On 
these  questions  I  challenge  investigation.  And  let  those 
who  are  most  forward  in  the  charge  of  criminality  on  Mis 
ground,  take  care  that  while  they  accuse  me,  they  condemn 
not  themselves.  To  be  the  occasion  of  contention,  is  no 


227  BY    SAMUEL   EDDY,   LL.  D.  11 

evidence  of  criminality ;  for  of  this  a  man  may  be  the 
innocent  occasion.  Indeed  of  this,  Christ  himself,  and  all 
the  apostles,  were  the  innocent  occasion.  If  my  opinions 
have  occasioned  discord  in  this  church,  they  who  have 
made  the  discord,  and  not  my  opinions,  are  chargeable 
with  this.  I  have  no  contention  with  any  man.  For  my 
opinions  I  am  ready  to  answer,  and  to  shew  that  for  them 
you.  have  no  authority  over  me. 

To  whose  example  shall  we  look,  or  to  whose  can  we 
look,  as  a  rule  of  Christian  fellowship,  better  than  to  that 
of  Christ  and  the  apostles?  What  was  the  conduct  of  the 
former,  and  with  whom  did  he  associate  in  worship? 
With  those  only,  who  invoke  Father,  Son,  and  Holy 
Ghost,  and  who  acknowledge  three  persons  in  one  God, 
and  each  of  these  persons  very  God  ?  Certainly  not,  for 
no  such  worshippers  were  then  to  be  found  on  the  face  of 
the  earth.  But  he  constantly  united  with  those  who 
worshipped  the  one  living  and  true  God,  the  God  of  Israel. 
This  he  did  in  the  synagogues,  taking  an  active  part. 
This  was  his  custom.  But  it  may  be  said,  Jesus  was  a 
Jew,  a  minister  of  the  circumcission,  made  under  the  law 
and  came  to  fulfil  it.  Be  it  so.  But  he  was  a  worship- 
per of  the  one  living  and  true  God  ;  not  in  two  or  three 
persons,  but  one ;  and  had  fellowship  with  those  who 
worshipped  this  one  living  and  true  God.  And  his  steps 
we  are  commanded  to  follow.  But  it  may  be  replied,  the 
Christian  dispensation  was  not  then  fully  commenced ; 
the  apostles  had  not  then  received  their  commission,  nor 
been  indued  with  power  from  on  high.  Let  us  then 
examine  their  conduct,  and  see,  if  on  this  subject,  it 
differed  from  that  of  their  master.  And  with  whom  were 
they  in  the  practice  of  uniting  in  worship?  With  the 


12  REASONS    OFFERED  228 

Jews,  as  constantly  as  their  Master,  with  both  Sadducees 
and  Pharisees,  in  the  temple  and  in  the  synagogues.  It 
may  be  said,  they  were  not  there  to  worship,  but  to  preach 
the  gospel.  This  however  is  not  the  truth  of  fact.  What 
said  Jesus,  foretelling  their  persecutions  ?  "  They  (the 
Jews)  shall  put  you  out  of  (that  is,  exclude  you  from) 
the  synagogues. "  And  would  that  have  been  perse- 
cution, had  it  been  unlawful  to  enter  in  and  worship  with 
the  Jews  ?  On  the  principles  I  am  opposing,  he  ought  to 
have  said,  Go  not  into  the  synagogues,  nor  have  fellow- 
ship with  those  who  worship  in  them,  for  they  are  all  (and 
in  this  he  would  have  said  truly)  antitrinitarians,  and  de- 
niers  of  my  deity.  And  what  said  Paul  to  the  Jews  of 
Ephesus?  "I  must  by  all  means  keep  this  feast  that 
cometh  at  Jerusalem."  What  said  he  in  his  defence  be- 
fore Felix? — "There  are  yet  but  twelve  days  since  I 
went  up  to  Jerusalem  for  to  worship"  in  the  temple; 
whither  went  Peter  and  John  "  at  the  hour  of  prayer," 
and  whither,  in  Solomon's  porch,  the  apostles  and  breth- 
ren resorted  to  worship:  the  same  temple  in  which  Paul, 
in  the  very  act  of  worship,  was  seized  as  a  heretic. 

But  it  may  be  said,  these  precedents  come  not  up  to  the 
case  before  us,  and  that  the  question  now  is,  whether,  in 
a  Christian  church,  we  are  to  have  fellowship  with  those 
whose  opinions,  in  our  opinion,  are  unscriptural.  This 
would,  in  fact,  be  making  the  question,  whether  we  are 
to  be  wiser  than  the  apostles,  more  sagacious  than  they  in 
detecting,  and  more  scrupulous  in  rejecting,  unjitness  for 
Christian  fellowship.  Those  who  maintain  the  affirmative, 
would  have  no  fellowship  with  those  who  deny  the  position 
that  there  are  three  persons  in  one  God,  and  each  of  these 
persons  very  God ;  a  position  nowhere  laid  down  in  the 


229  BY   SAMUEL   EDDY,   LL.  D.  13 

Bible,  and  which  cannot  be  stated  with  the  slightest  color 
of  probability,  in  the  words  of  holy  writ.  But  would  such 
have  fellowship  with  those  who  deny  the  resurrection  of 
the  dead  ?  with  those  who  have  not  the  knowledge  of  God  ? 
Yet,  in  "  the  church  of  God  at  Corinth,"  among  those 
"called  to  be  saints,"  of  whom  Paul  says,  "but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justified,  in  the 
name  of  the  Lord  Jesus  and  by  the  Spirit  of  our  God,"  we 
are  sure,  from  the  words  of  Paul,  were  persons  destitute 
of  this  faith,  and  of  this  knowledge.  And  what  directions 
did  Paul  give  in  this  case?  Did  he  say,  cast  them  out? 
deliver  them  over  to  the  buffetings  of  Satan  ?  No.  Paul 
said  no  such  thing.  He  had  not  so  learnt  Christ.  But 
he  said,  when  he  declared  to  them  their  errors,  "I  speak 
this  to  your  shame."  "  Awake  to  righteousness  and  sin 
not." 

The  fair  inference  from  these  facts  is,  that  Christ  and 
his  apostles  had  fellowship  in  worship  with  all  who  wor- 
shipped the  one  living  and  true  God.  And  we  have  the 
evidence  of  precept  and  example,  that  the  only  requisite 
for  admission  into  the  church  was,  repentance  towards 
God,  and  faith  in  our  Lord  Jesus  Christ ;  or,  in  other 
words,  confession  that  Jesus  Christ  is  the  Son  of  God. 

That  a  uniformity  of  faith  should  be  required,  or  sup- 
posed possible  to  exist,  in  a  church,  is  repugnant  to  rea- 
son as  well  as  scripture.  To  understand  the  various  and 
conflicting  opinions  of  Christians,  require  much  reading 
and  reflection,  as  well  as  powers  of  discrimination. 
These  all  have  not.  The  means  of  information  are  not 
within  the  reach  of  all,  and  of  those  who  have  the  means, 
all  are  not  endowed  with  the  same  capacities  for  investi- 
gation, nor  with  the  same  love  of  truth,  nor  with  equal 

VOL.  xiv. — NO.  164.  2 


14  REASONS   OFFERED  230 

diligence  in  the  pursuit  of  it.  In  all  these  respects  men 
differ.  And  the  inevitable  consequence  is,  a  difference 
of  opinion.  A  whole  church  may  declare  their  faith  in 
certain  articles,  or  propositions,  and  thus  may  be  said  to 
be  of  one  faith.  But  the  question  is,  after  all,  do  they  all 
believe  the  same  truths,  or  hold  the  same  opinions  for 
truths?  It  is  probable  that  nearly  all  of  this  church,  if 
asked,  do  you  believe  in  the  doctrine  of  the  trinity  ? 
would  answer  yes.  But  if  asked,  separately  and  apart, 
what  do  you  mean  by  the  trinity  1  no  two  would  give  the 
same  answer,  nor  would  any  two  understand  the  same 
supposed  truths  by  the  word  trinity.  How  then  could 
they  be  said  to  be  of  one  faith  on  this  subject?  What 
greater  burlesque  upon  seriousness  and  truth  can  be 
imagined,  than  to  ask  a  black,  who  knows  not  his  letters, 
or  any  other  person,  equally  uninformed,  on  presenting 
himself  to  a  church  for  admission,  whether  he  believes  in 
"  a  trinity  in  unity,"  or  a  "  triune  God,"  as  some  call  it, 
or  original  sin,  and  the  other  of  the  five  points  of  Calvin- 
ism, as  they  are  usually  termed?  And  yet  this  burlesque 
is  actually  cast  on  seriousness  and  truth,  by  all  those  who 
require  members,  on  admission  into  a  church,  to  subscribe 
certain  articles  of  faith.  Such  members  may  assent  to 
the  articles,  and  profess  to  believe  them,  but  do  they  be- 
lieve the  truths  which  the  articles  are  supposed  to  cypress  ? 
Certainly  no  more  than  though  they  were  expressed  in 
Latin  or  Greek,  unless  they  understand  the  meaning  of 
the  words  contained  in  these  articles.  I  am  happy  to 
learn,  however,  that  many  of  our  churches  have  become 
ashamed  of  their  articles,  and  prudently  keep  them  out  of 
sight.  To  the  honor  of  the  founders  of  this  church,  and 
to  the  founders  of  every  Baptist  church  in  this  State,  un- 


231  BY   SAMUEL   EDDY,    LL.  D.  15 

tinctured  with  the  peculiarities  of  the  Genevan  apostle, 
they,  as  far  as  I  can  learn,  cast  no  such  contempt  on  seri- 
ousness and  common  sense.  Not  one  of  them  had  any 
covenant  or  articles,  other  than  the  Scriptures.  They 
knew  that  men  must,  and  would,  and  had  a  right  to  differ 
in  opinion,  and  that  though,  at  one  time,  they  might  all 
agree,  it  was  no  pledge  for  future  agreement.  This  dif- 
ference of  opinion  has  existed,  and  now  exists,  in  the 
members  of  this  church,  and  that  without  any  breach  of 
charity,  on  points  of  as  much  importance,  in  the  opinion 
of  many,  as  those  now  in  question.  To  suppose  a  con- 
stant uniformity  of  sentiment  in  a  church,  is  to  suppose 
that  each  member  is  miraculously  and  instantaneously 
brought  to  the  knowledge  of  the  whole  truth,  and  that 
forever  thereafter  they  are  to  remain  stationary,  as  to  all 
improvem-ent.  I  cannot  sufficiently  express  my  contempt 
for  him  who  has  the  means  of  information  within  his 
reach,  and  yet  neither  hopes,  nor  desires,  nor  uses  the 
means,  to  know  more  to-morrow  than  he  knew  yesterday. 
Such  may  well  be  content  with  articles,  and  shackles, 
and  handcuffs.  They  are  out  of  all  danger  of  being  con- 
vinced to-morrow,  that  they  were  in  an  error  yesterday. 
Others,  however,  know  that  an  increase  of  knowledge 
renders  it  possible,  at  least,  to  produce  a  conviction  of 
error  in  past  opinions.  They  know  it  from  experience, 
as  well  as  the  dictates  of  reason.  They  know,  also,  that 
the  commission  given  by  Christ  to  the  apostles  to  preach 
the  gospel,  supposes  an  increase  of  knowledge  after  con- 
version, and  a  capacity  in  the  teacher  to  communicate 
that  knowledge.  The  order  of  the  commission  is,  to 
convert,  baptize,  and  teach.  To  the  reproach  of  many 
teachers  and  churches,  this  order  is  completely  inverted. 


16  REASONS    OFFERED  232 

With  them,  it  says,  make  converts,  teach  them  the  creed, 
and  if  they  say  it  right,  then  baptize  and  receive  them 
into  the  church ;  otherwise  not.  But  this  is  not  the  wis- 
dom of  Jesus,  but  the  perversion  of  his  authority. 

The  reasoning  here  laid  down  is  fully  confirmed  by  the 
apostle  Paul,  in  his  epistles  to  the  Romans  and  Philippians. 
In  the  former,  especially,  when  he  says,  "  Who  art  thou 
that  judgest  another  man's  (Christ's)  servant?  To  his 
own  master  he  standeth  or  falleth."  Fairly  implying,  that 
he  who  has  confessed  Christ,  and  thereby  become  his  ser- 
vant, is  answerable  at  no  other  tribunal,  unless  he  revolt 
from  the  service  of  his  master.  Also  when  he  says,  "  the 
kingdom  (or  reign)  of  God  is  righteousness,  and  peace,  and 
joy  in  the  Holy  Ghost ;  for  he  that  in  these,  things  serveth 
Christ,  is  acceptable  to  God  and  approved  of  men."  What 
confidence  in  their  own  knowledge  and  holiness  must  they 
have,  who  will  reject  him  who  is  acceptable  to  God  and 
approved  of  men?  Be  it  remembered,  that  it  is  not  here 
said,  he  that  believeth  this  creed,  or  that  creed,  but  he 
that  servctk  Christ.  And  until  it  be  shown  that  those  of 
my  opinion  cannot  serve  Christ,  I  ask  by  what  authority 
will  you  reject  that  precept  of  Paul,  which  says,  "  receive 
ye  one  another  as  Christ  also  received  us,  to  the  glory  of 
God  ?  "  The  same  writer  informs  us  that  "  circumcision 
is  nothing,  and  uncircumcision  is  nothing,  but  the  keeping 
of  the  commandments  of  God."  I  have  not  yet  been  told 
that  I  am  less  capable  of  this  service  than  my  brethren. 

I  will  now  endeavor  to  show  that,  however  unscriptural 
my  opinions  may  be,  in  the  view  of  this  church,  they  are 
such  as  an  honest  man  may  entertain,  without  the  charge 
of  ignorance  or  irreligion  :  and  that,  so  far  from  demand- 
ing immediate  condemnation,  they  merit  a  candid  and 


233  BV   SAMUEL   EDDY,    LL.  D.  17 

serious  examination.  First,  however,  as  the  present  diffi- 
culty commenced  with  my  objecting  to  the  signing  of 
Watts's  doxologies  to  the  trinity,  permit  me  to  make  a  few 
remarks  on  that  subject.  It  has  been  the  boast  of  this 
church,  that  it  admits  of  no  other  creed  but  the  Scrip- 
tures ;  that  it  adopts  no  practice  not  warranted  by  apos- 
tolic example  or  authority.  The  language  of  our  pastor 
has  been,  "  unless  you  can  produce  a  thus  saith  the  Lord, 
for  your  practice,  reject  it."  In  vain  have  I  inquired  for 
precept  or  precedent,  for  signing  a  doxology  to  the  trinity. 
None  such  is  pretended.  Whether  there  be  a  trinity  or 
not,  it  must  be  admitted  that  we  have  no  more  authority 
for  the  practice,  than  for  any  of  those  in  use  in  the  church 
of  Rome  More  than  this,  it  is  admitted  that  there  is  no 
authority  (unless  the  Council  of  Constantinople  and  the 
formularies  of  ecclesiastics  be  an  authority)  for  offering 
prayer,  praise,  or  thanksgiving  to  the  Holy  Spirit,  either 
as  a  distinct  person,  or  in  union  with  the  other  supposed 
persons  of  the  trinity.  But  the  evidence  in  this  case  is 
not  all  of  a  negative  character.  We  have  two  positive 
precepts,  giving  explicit  directions  in  this  case,  and  in  di- 
rect opposition  to  the  practice  of  this  church,  and  of  every 
other  church  which  is  in  the  practice  of  singing  doxolo- 
gies to  the  trinity.  In  the  Epistle  to  the  Ephesians,  the 
apostle  Paul  thus  expresses  himself:  "  Be  filled  with  the 
spirit ;  speaking  to  yourselves  in  psalms  and  hymns  and 
spiritual  songs,  singing  and  making  melody  in  your  heart 
to  the  Lord.  Giving  thanks  always  and  for  all  things, 
unto  God  and  the  Father,  in  the  name  of  our  Lord  Jesus 
Christ."  Here  is  a  rule  for  the  direction  of  Christians  in 
givino1  praise  to  God.  It  is  to  God  the  Father,  in  the 
name  of  Jesus  Christ.  Not,  as  is  our  practice,  to  the  Fa- 
VOL.  xiv. — NO.  164.  2* 


•«  ' 


18  SEASONS    OFFERED  234 

ther,  Son,  and  Holy  Ghost,  in  the  name  of  nobody.  The 
same  precept  is  given  in  relation  to  the  same  subject,  in 
nearly  the  same  words,  in  the  Epistle  to  the  Colossians. 
Also  in  the  Epistle  to  the  Hebrews. 

Indeed,  a  precept  in  conformity  with  our  practice,  must, 
I  think,  appear  strange  to  an  unprejudiced  reader  of  the 
Bible.  Did  God  select  the  Jews,  as  a  people,  to  preserve 
the  knowledge  of  the  one  true  God,  and  does  this  one  true 
God  consist  of  three  persons,  one  of  whom  is  called  the 
Holy  Ghost,  and  did  he  never  explicitly  reveal  this  truth 
to  them  ?  Did  he  commission  Jesus  Christ  "  to  bear 
witness  to  the  truth,  "  to  "  bring  life  and  immortality  to 
light,"  and  has  he  declared  that  this  life,  eternal  life,  con- 
sists in  the  knowledge  of  the  Father,  the  only  true  God, 
and  himself;  and  is  there  a  person  in  the  Godhead  called 
the  Holy  Ghost,  who  forms  an  essential  part  of  the  deity, 
equal  with  the  Father  in  all  respects,  and  has  Christ  given 
us  no  intimation  of  this  ?  And  if  he  has  not,  and  this 
doctrine  be  true,  has  he  not  failed  in  the  execution  of  his 
commission  ?  Indeed,  if  it  be  true,  has  he  not  denied  the 
truth  by  asserting  that  the  Father,  called  by  trinitarians 
the  first  person  in  the  trinity,  is  the  only  true  God  ? 

That  neither  Christ  nor  his  forerunner  taught  this  doc- 
trine, is  inferable  from  other  considerations.  The  case  of 
the  twelve  baptized  by  Paul  at  Ephesus,  proves  that  they 
had  heard  no  such  doctrine.  Yet  they  were  disciples, 
believers  in  Jesus  ;  but  when  questioned  whether  they  had 
received  the  Holy  Ghost  since  they  believed,  they  declared 
that  they  had  not  so  much  as  heard  whether  there  was 
any  Holy  Ghost.  Is  it  possible  that  this  could  have  been 
the  case,  had  they  been  taught  that  there  was  a  person  in 
the  Godhead  called  the  Holy  Ghost,  equal  with  the  Father, 


235  BY   SAMUEL   EDDY,   LL.  D.  19 

and  equally  with  him  an  object  of  worship,  of  praise  and 
thanksgiving  ?  John  told  his  disciples  when  he  baptized 
them  that  he  baptized  them  in  water,  but  that  he  that 
should  come  after  him,  would  baptize  them  in  the  Holy 
Ghost.  That  this  did  not  imply  a  person  called  the  Holy 
Ghost,  is  manifest  from  the  case  of  these  twelve.  Further, 
what  Jew  would  have  been  baptized  into  the  belief  of  a 
triune  God  1  Such,  they  had  not  been  taught  to  be  the 
God  of  their  Fathers. 

That  this  doctrine  was  not  taught  by  the  apostles^  is 
further  evident  from  the  declaration  of  Paul  before  Felix. 
"  After  the  way  which  they  call  heresy,  so  worship  I  the 
God  of  my  Fathers.  "  And  from  the  charge  of  the  Jews 
against  him  before  Gallic,  that  he  persuaded  men  to 
"  worship  God,  contrary  to  the  law.  "  Not  that  he  wor- 
shipped any  but  him  whom  they  considered  the  true  God. 
Nowhere  is  he,  or  the  other  apostles,  or  Christ  or  the  dis- 
ciples, charged  with  worshipping  the  Holy  Ghost,  or  any 
other  than  him  whom  the  Jews  believed  to  be  the  true 
God.  But  when  have  the  Jews  acknowledged  a  triune 
God,  or  a  dual  God,  or  a  person,  or  subsistence,  or  being 
called  the  Holy  Ghost,  as  an  object  of  worship  or  praise  ? 

On  the  whole,  it  is  to  me  most  evident,  that  all  praises 
offered  to  God,  as  a  trinity  of  persons,  is  not  only  not 
warranted  by  scripture,  but  is  a  direct  violation  of  positive 
precept,  and  what  no  Jew  would  have  submitted  to,  and 
what  neither  Christ  nor  the  apostles  could,  with  safety  to 
themselves,  have  either  taught  or  practiced. 

Let  it  not  be  inferred  that  this  is  a  denial  of  spiritual 
gifts  or  influences.  God  is  a  Spirit.  He  is  omnipotent. 
He  is  everywhere ;  and  can  operate  on  his  creatures,  and 
effect  his  purposes,  without  the  intervention  of  a  supposed 
third  person,  or  of  any  agents  whatever. 


20  REASONS    OFFERED  236 

I  will  now,  in  as  few  words  as  possible,  state  the 
grounds  of  my  belief  that  there  is  but  one  only,  self-exist- 
ent, and  true  God,  and  that  Jesus  Christ  is  not  that  being. 
On  this  subject,  I  know  not  better  to  whom  to  resort  for 
information,  than  to  him  who  was  commissioned  .of  the 
Father  to  bear  witness  to  the  truth,  and  was  of  him  taught 
what  he  should  say,  and  what  he  should  speak. 

In  addressing  his  Father  in  prayer,  Christ  says,  "This 
is  life  eternal,  that  they  might  know  thee,  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent."  Trinitarians 
assert  that  the  Godhead  consists  of  three  persons,  the 
Father,  the  Son,  and  Holy  Ghost.  But  Christ  here 
asserts,  in  language  as  plain  and  unequivocal  as  can  be 
devised,  that  the  Father  is  the  only  true  God,  saying 
nothing  of  the  Holy  Ghost,  and  expressly  distinguishing 
the  Father  from  himself.  I  know  not  how  words  can  be 
more  explicit.  This  Father  he  declares  to  be  Lord  of 
Heaven  and  earth  ;  to  be  "  his  God,  "  and  "  his  Father  ;" 
and  addresses  him  as  such.  Jn  his  conversation  with  the 
Scribe  he  asserts,  that  the  Lord  our  God  is  one  Lord  ;* 
and  approves  of  the  Scribe's  reply,  who  said,  "  There  is 
one  God,  and  there  is  none  other  but  He.  "  Nowhere  can 
I  learn  that  Christ  ever  made  any  pretensions  to  be  the 
self-existent  God,  or  to  be  possessed  of  underived  power. 
On  the  contrary,  he  repeatedly  asserts,  that  of  himself  he 
could  do  nothing,  and  that  the  Father  which  dwelt  in 
him  did  the  works.  Once  was  he  charged  with  making 
himself  equal  with  God,  arid  once  with  making  himself 
God,  and  in  both  instances  he  refuted  the  charge.  The 
first  time,  because  "  he  said  that  God  was  his  Father.  " 
To  this  he  immediately  replied,  "  The  Son  can  do  nothing 

*  Or,  according  to  the  translation  of  Campbell  and  others,  "  The 
Lord  is  our  God :    The  Lord  is  one.  " 


237  BY   SAMUEL   EDDY,   LL.  D.  21 

of  himself,  but  what  he  seeth  the  Father  do.  "  And  directly 
after,  "I  can  of  mine  own  self  do  nothing.  "  If  at  this 
time,  he  could,  of  his  own  self,  either  as  God  or  man, 
have  done  any  thing,  can  he  be  acquitted  of  the  charge 
of  guile  ?  The  second  time,  for  saying,  "  I  and  my 
Father  are  one.  "  From  which  declaration  the  Jews 
drew  the  inference,  that  "  he  made  himself  God.  "  He 
however  shews  them,  that  by  this  declaration  he  only 
made  himself  the  Son  of  God  ;  and  immediately  proves  to 
them,  that  by  calling  himself"  the  Son  of  God,  "  he  had 
assumed  a  lower  title  than  God  himself  had  given  to  their 
rulers.  For  He  had  called  them  Gods.  "  Jesus  answered 
them,  is  it  not  written  in  your  law,  I  said  ye  are  Gods ;" 
quoting  the  eighty-second  Psalm,  in  which  God  addressed 
the  Jewish  rulers.  "  If  he  called  them  Gods,  (continued 
Jesus,)  unto  whom  the  word  of  God  came,  and  the  scrip- 
ture cannot  be  broken  (or  contradicted,)  say  ye  of  him 
whom  the  Father  hath  sanctified  and  sent  into  the  world, 
thou  blasphemest,  because  I  said  I  am  (not  God,  but)  the 
Son  of  God  V  How  can  words  be  more  intelligible  than 
these?  On  another  occasion  he  shews,  to  use  the  lan- 
guage of  the  learned  Doctor  Campbell,  "  the  infinite  dis- 
parity "  between  himself  and  the  great  God.  When 
charged  with  casting  out  devils  by  Beelzebub,  he  says, 
"  Whosoever  speaketh  a  word  against  the  Son  of  man,  it 
shall  be  forgiven  him ;  but  whosoever  speaketh  against 
the  Holy  Ghost,  it  shall  not  be  forgiven  him.  "  Where 
then  is  the  supposed  equality  between  the  Father  and  the 
Son  ?  And  why  forgiveness  in  the  one  case  and  not  in 
the  other,  if  the  dignity  of  both  be  equal? 

In  another  instance,  when  addressed  by  the  title  ''Good 


22  REASONS    OFFERED  238 

master,  "  he  immediately  replies,  "  Why  callest  thou  me 
good  ?"  There  is  none  good  but  one,  that  is  God  ?  " 
Does  he  not  here  plainly  distinguish  himself  from  the 
great  fountain  of  original  and  underived  goodness  ?  "  * 

My  rule  in  the  investigation  of  this  subject  has  been,  to 
construe  passages  of  a  doubtful  import,  by  those  which 
are  plain  and  unequivocal,  and  to  consider  Christ's  de- 
clarations of  himself,  to  be  of  primary  regard.  I  .know 
that  to  the  repeated  declarations  of  Christ,  of  his  limited 
power  and  knowledge,  and  of  his  dependence  on  the 
Father  for  aid,  it  is  answered,  that  he  had  two  natures, 
and  that  in  these  cases  he  spake  of  himself  in  the  human 
nature.  But,  as  neither  Christ  nor  the  apostles  have  given 
us  any  such  intimations,  and  as  it  is,  in  my  opinion, 
utterly  impossible  to  reconcile  such  a  supposition  with  the 
character  of  uprightness  and  freedom  from  guile,  uni- 
formly attributed  to  Christ,  I  am  bound  to  reject  such 
supposition. 

I  will  now  attend  to  the  words  of  the  apostles.  Paul 
says  to  the  Corinthians,  that  "  there  is  none  other  God 
but  one,  "  "  though  there  be  that  are  called  Gods.  "  "But 
to  MS,  there  is  but  one  God,  the  FATHER  ;  and  one  Lord 
Jesus  Christ. "  He  says  also  to  the  Ephesians,  that  there 
is  "one  Lord"  and  "  one  God  and  Father  of  all, "  and 
that  the  latter  "  is  above  all,  and  through  all,  and  in  all.  " 

*  So  in  the  Revelation,  (xv.  3,  4,)  they  who  sing  "  the  song  of 
Moses,  the  servant  of  God,  and  the  song  of  the  Lamb,  "  a  song  not 
in  honour  of  Moses  or  the  Lamb,  but  the  Lord  God  Almighty,  are 
represented,  "  saying,  great  and  marvellous  are  thy  works,  Lord 
God  Almighty ;  just  and  true  are  thy  ways,  thou  king  of  saints. 
Who  shall  not  feartaee,0  Lord,  and  glorify  thy  name,  for  thou  only 
art  holy.  For  all  nations  shall  come  and  worship  before  thee.  " 


239  BY   SAMUEL  EDDY,   LL.  D.  23 

He  says  also  that  the  Father  is  "  the  God  of  Christ ;  that 
He  is  "  the  head  of  Christ.  "  That  "  Christ  is  God's.  " 
That  Christ,  since  the  ascension,  "  liveth  unto  God ;"  and 
that  he  also  "  liveth  by  the  power  of  God,  "  which  Christ 
also  says  of  himself.  He  says  also,  that  at  the  resurrec- 
tion, Christ  shall  deliver  up  his  kingdom  to  the  Father, 
and  that  "the  Son  also  himself  shall  be  subject  unto  him, 
(the  Father,)  that  put  all  things  under  him,  that  God  may 
be  all  in  all. "  He  says  also  of  God,  in  distinction  from 
the  "  Lord  Jesus  Christ,"  that  He  is  the  "  only  Poten- 
tate, "  and  that  He  "  only  hath  immortality.  "  Jude  also 
plainly  distinguishes  between  "  the  only  Lord  God,  and 
our  Lord  Jesus  Christ.  "  * 

These  passages  are  all  plain,  intelligible  to  the  smallest 
capacity,  and  about  which  there  can  be  no  dispute.  But 
it  is  said,  that  notwithstanding  all  this,  Paul  has  asserted 
that  Christ  is  God,  and  equal  with  God  the  Father.  Is  it 
credible,  that  a  man  of  intelligence,  inspiration  out  of  the 
question,  will  assert  things  contradictory  to  each  other  ? 
And  if  Paul  has  asserted  Christ  to  be  God,  equal  with  the 
Father,  has  he  not  contradicted  himself?  And  has  he  not 
by  necessary  implication,  asserted  that  there  are  two  Gods  ? 
Does  not  such  equality  necessarily  imply  plurality  ?  But 
he  has  made  no  such  assertions.  The  passages  referred 
to  are  Rom.  ix.  5;  Phil.  ii.  6  ;  Heb.  i.  8,  9.  About  the 
meaning  of  which,  trinitarians  have  differed  among  them- 

.  *  Paul  says  also  to  the  Romans,  (i.  19,  20,)  that  "  that  which 
may  be  known  of  God,  "  •'  even  his  eternal  power  and  Godhead,  '* 
are  manifest  from  the  works  of  creation.  But  who  will  pretend  to 
say  that  these  works  shew  the  existence  of  God  in  three  persons  1 
And  if  they  do  not,  he  either  does  not  so  exist,  or  the  declaration  of 
the  apostle  cannot  Le  true. 


24  REASONS    OFFERED  240 

selves,  as  well  as  with  others,  and  for  no  other  reason  but 
because  the  passages  admit  of  different  interpretations. 
And  it  ought  not  to  be  forgotten,  that  our  translation  was 
made  by  trinitarians.  As  to  the  passage  in  Romans,  it  is 
maintained  that  the  words  admit  of  this  translation  as  well 
as  that  in  our  Bibles  ;  "  God  who  is  over  all,  be  blessed 
forever.  "  As  to  the  other  two,  and  those  in  Colossians 
and  Ephesians,  which  speak  of  Christ's  creating  all  things, 
the  context,  in  each  passage,  plainly  shews  inferiority, 
and  derived  power.  That  the  creation  there  spoken  of 
cannot  be  the  material  world  and  heavens,  is  evident, 
because  it  is  again  and  again  asserted,  that  of  these  the 
Father  was  the  Creator.  And  the  Father  and  the  Son 
could  not,  each,  have  been  the  Creator  of  the  same  things. 
The  creation,  therefore  spoken  of  in  these  passages  must 
be  other  than  the  material  world,  unless  it  be  understood 
that  it  was  the  Father  who  was  in  the  Son,  who  created 
all  things  ;  and  to  this  interpretation  I  have  no  objections. 
It  should  also  be  remembered,  that  although  Christ  be 
called  God,  yet  the  Father  is  still  called  his  God.  But 
who  is  the  God  of  the  Father  ?  No  where  is  it  said  that 
the  Father  has  a  God. 

It  is  said  also  of  John,  that  notwithstanding  he  recorded 
the  words  of  Christ,  that  the  Father  is  the  only  true  God, 
he  has  yet  asserted  that  the  Son  is  the  true  God.  Can 
both  propositions  be  true  ?  Can  the  Father  be  the  only 
true  God,  and  the  Son  the  true  God  ?  Can  any  two  pro- 
positions be  more  contradictory  ?  But  the  apostle  bas- 
in ade  no  such  contradiction.  The  latter  passage  is  a 
beautiful  illustration  and  confirmation  of  the  first.  John 
asserts  that  they  knew  that  the  Son  of  God  had  come ; 
that  he  had  given  them  an  understanding,  that  they  might 


241  BY   SAMUEL   EDDY,.  LL.  D.  25 

•P 

know  the  true  God;  (the  very  thing  which  Christ  said  was 
necessary  to  eternal  life ;)  that  they  were  under  the  true 
God,  by  being  under  his  Son  Jesus  Christ ;  and  that  this 
was  the  true  God,  and  the  eternal  life  which  God  had 
promised  to  them  who  knew  him,  evidently  alluding  to 
the  words  of  Chris*.  * 

The  passages  which  speak  of  Christ  as  being  the  first 
begotten,  the  first  born,  the  only  begotten,  the.  Son  of  God, 
the  beginning  of  the  creation  of  God,  the  image  of  God, 
the  gift  of  God,  made  Lord  and  Christ,  made  like  unto 
his  brethren,  exalted  to  be  a  prince  and  savior,  given  to 
be  head  over  all  things  to  the  church,  possessing  all 
fulness  at  the  pleasure  of  the  Father,  appointed  heir  of  all 
things,  ordained  the  Judge  of  the  world,  made  for  a  little 
while  less  than  the  angels,  made  better  than  the  angels, 
given  a  name  which  is  above  every  name,  and  even  the 
name  Christ,  all  shew  derived  existence  and  power ;  not 
less  than  those  which  speak  of  God,  plainly  distinguished 
from  Christ,  as  the  only  Lord  God,  the  only  potentate, 
and  who  alone  hath  immortality. 

It  is  said  by  John,  that  "  he  is  antichrist  that  denieth 
the  Father  and  the  Son ;  and  that  whosoever  denieth  the 
Son,  the  same  hath  not  the  Father.  How  it  can  be  said 
that  the  Son  is  equal  with  the  Father,  that  he  is  co-eter- 
nal with  the  Father,  and  self -existent ;  without  denying  both 
Father  and  Son,  1  cannot  conceive.  Nor  can  I  conceive 
wherein  the  relationship  of  Father  and  Son,  in  any  sense, 
can  exist,  or  be  supposed  to  exist,  consistent  with  this 
hypothesis.  For  my  part,  T  dare  not  deny,  that  Jesus 
Christ  is  the  Son  of  God,  nor  maintain  any  proposition 
inconsistent  with  that  truth. 

*  See  Macknight. 
VOL.  xiv.  —  NO.  164.  3 


26  REASONS   OFFERED  242 

Again,  it  is  said,  that  Christ  is  the  God-wietn,  Mediator 
between  God  and  men.  But  why  mediate  for  that  which 
himself  can  bestow?  If  he  be  omnipotent,  capable  of  be- 
stowing all  blessings,  and  forgiving  all  sins,  why  mediate 
or  intercede  for  the  same  forgiveness  and  the  same  bless- 
ings ?  Why  direct  us  to  pray  the  Father,  in  his  name  1 
And  if  he  be  very  God,  with  whom  is  he  mediating  but 
himself?  And  can  God  mediate  with  himself?  Is  not 
equality  of  the  Son  with  the  Father,  each  being  very  God, 
incompatible  with  the  office  of  mediator  ?  and  does  not 
such  supposition  involve  a  gross  absurdity  ?  To  me, 
most  certainly.  Neither  are  we  warranted  by  the  scrip- 
tures in  believing  that  our  mediator  is  of  this  character. 
On  the  contrary,  we  are  expressly  assured,  in  so  in  any 
words,  that  the  one  mediator,  between  God  and  men,  is 
the  man  Christ  Jesus.  1  Tim.  ii.  5. 

Once  more.  It  is  said  by  trinitarians,  that  the  Son,  the 
word  of  the  Father,  took  man's  nature  in  the  womb  of  the 
virgin,  and  that  two  whole  and  perfect  natures,  the  God- 
head and  manhood,  were  joined  in  one  person,  never  to  be 
divided,  whereof  is  one  Christ,  very  God  and  very  man, 
and  that  this  is  the  Christ  who  was  crucified  for  us.  Yet 
we  are  expressly  told  by  the  scriptures,  that  Christ 
performed  his  miracles  by  the  help  of  God  ;  that  the  grace 
of  God  was  with  him.  He  himself  says  that  he  cast  out 
devils  by  the  spirit  of  God  ;  by  the  finger  of  God  ;  that 
the  Father  that  dwelt  in  him  did  the  works.  To  him  he 
prayed,  again  and  again,  for  aid,  and  to  none  but  him.  I 
have  yet  heard  no  reason  assigned  why  he  should  pray  if 
he  were  himself  very  God ;  nor  why  he  needed  the  grace 
of  God ;  nor  why  the  spirit  of  God  should  be  given  to 
him.  Nor  have  I  heard  any  reason  assigned  why  he 


• 


243  BY   SAMUEL    EDDY,   LL.  D.  27 

always  prayed  to  the  Father,  and  directed  his  disciples  so 
to  pray,  if  there  was  a  person  in  the  Godhead  equal  with 
the  Father,  called  the  holy  spirit ;  nor  do  I  expect  to  hear 
any  reason  given,  nor  do  I  believe  that  any  reason  can  be 
given. 

These  are  a  summary  of  the  reasons  which  have  indu- 
ced me  to  reject,  which  I  do  with  a  strong  conviction  of 
its  falsity,  the  received  doctrine  of  the  trinity,  and  to  hold 
the  Father  to  be  the  only  true  God.  But  while  I  do  this, 
I  by  no  means  reject  Christ,  the  Son  of  God.  That  he 
spake  as  no  other  man  spake ;  that  he  was,  peculiarly, 
the  Son  of  God  ;  that  God  was  in  him  reconciling  the 
world  to  himself;  that  he  is  a  Prince  and  a  Savior  ;  that 
he  is  head  over  all  things  to  the  church ;  that  all  judgment 
is  committed  into  his  hands ;  that  he  is  ordained  of  God 
the  judge  of  the  quick  and  the  dead,  and  will  finally  judge 
the  world,  I  fully  believe.  That  the  same  mind  may  be 
in  you  and  me  that  was  in  him  ;  that  we  may  be  guided  by 
the  same  spirit  of  charity  and  forbearance  that  was  mani- 
fested in  him  ;  and  that  all  our  measures  and  motives 
may  be  such  as  to  meet  with  his  approbation,  is  my  sincere 
prayer. 

SAMUEL  EDDY. 


LIBRARY 


NOTE.  244 


[  Note  by  the  Publisher.  ^The  references  following  were  inserted  in 
the  first  edition  at  the  bottom  of  each  page  in  which  the  texts 
were  quoted  ;  but  in  this  edition  it  was  found  most  convenient 
to  place  them  here  together.  The  first  refers  to  the  llth  page, 
and  the  reader  may  easily  ascertain  the  proper  locations  of  the 
remainder.  ] 

Luke  iv.  16.  1  Pet.  ii.  21.  John  xvi.  2.  Acts  xviii. 
21,  24,  xi.  3,  i.  5,  12,  21,  27.  1  Cor.  xv.  12,  34,  i.  2,  6, 
11,  15,34.  Actsviii.  37.  Rorn.  x.9,  14,  iv.  17,  18.  Phil. 
iii.  15,  16.  Rom.  xv.  7.  1  Cor.  vii.  19.  Eph.  v.  20. 
Col.  iii.  16,  17.  Heb.  xiii.  15.  John  xviii.  37.  2  Tim. 
i.  10.  John  xvii.  3.  Acts  xix.  S.  Mat.  iii.  11.  Acts 
xxiv.  14,  18,  13.  John  xvii.  3.  (1  Thes.  i.  9,  10.)  Luke 
x.  21,  23,  46.  John  xx.  17.  Mat.  xxvii,  46.  Mark  xiv. 
36,  xii.  29,  32.  John  v.  18,  19,  30,  x.  30,  36.  Mat.  xii. 
32.  Mark  x.  18.  1  Cor.  viii.  4,  6.  Eph.  iv.  5,  6,  i.  17. 
1  Cor.  xi.  3,  iii.  23.  Rom.  vi.  10.  2  Cor.  xiii.  4.  John 
vi.  57,  I  Cor.  xv.  23.  1  Tim.  vi.  15,  16.  Jude  iv. 
Actsiv.  24,  26,  27,  xvii.  24,  29.  Luke  x.21.  Mark  xiii. 
19.  Isaiah  xliv.  24,  xlv.  12.  1  John  v.  20.  Heb.  i.  2,  4, 
6,  9,  ii.  9,  17.  Cor.  i.  15,  19.  John  i.  18,  iv.  10.  Mat. 
xvi.  16.  Rev.  iii.  4.  Acts  ii.  36,  v.  31,  xvii.  31.  Eph. 
i.  22.  Phil.  ii.  9.  Jude  iv.  1  Tim.  vi.  15,  16.  1  John 
ii.  22,  23.  Mat.  ix.  8.  John  xx.  23.  Exod.  xxiii.  20,  21. 
Luke  v.  17,  ii.  40.  Acts  ii.  22.  x.  38.  Mat.  xii.  28. 
Luke  xxi.  20.  John  xiv.  10.  Mat.  vi.  6,  9.  John  xvi. 
23,  iv.  22,  24. 


